907 resultados para Popular music.
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Without the music.
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Pages numbered [i]-vi, [7]-222, [1]-[2]
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Principally with piano accompaniment.
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Includes index.
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Sacred. Beyond the smiling and the weeping -- Come, ye disconsolate -- Consolation -- I am with thee -- I can trust -- It is not death -- Jesus, my Lord -- Keep praying at the gate -- Nearer -- Nearer my home -- Pray for the wanderer -- Remember me, o mighty one -- Rock of ages -- Steal away -- Sweet hour of prayer -- They crucified my Lord -- We are going down the valley -- When the mists have cleared away -- Secular. A little farm well tilled -- Brightly now the moon is beaming -- Call John -- Gideon's band -- Love -- Night wind -- Oft in the stilly night -- O, I am a merry sailor lad -- Poor old Joe -- Say so -- Sleep on thy pillow -- Stars of the summer night -- The cobbler and the crow -- The school master -- The tack -- Three crows -- Three little kittens -- Who built the ark? -- Wouldn't you like to know.
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Contains 297 numbered hymns.
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For voice and piano.
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"Instrumentos indigenas": p.56-89.
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For 1-3 voices.
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Without music; some tunes indicated by title.
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Mode of access: Internet.
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A course of three lectures delivered at the Academy of music, Berlin, April 1905.
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For chorus (SATB) with piano.
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This article provides a comprehensive and critical overview of existing research that investigates (directly and indirectly) the religio-spiritual dimensions of electronic dance music culture (EDMC) (from disco, through house, to post-rave forms). Studies of the culture and religion of EDMC are explored under four broad groupings: the cultural religion of EDMC expressed through 'ritual' and 'festal'; subjectivity, corporeality and the phenomenological dance experience (especially 'ecstasy' and 'trance'); the dance community and a sense of belonging (the 'vibe' and 'tribes'); and EDMC as a new 'spirituality of life'. Moving beyond the cultural Marxist approaches of the 1970s, which held youth (sub)cultural expressions as 'ineffectual' and 'tragic', and the postmodernist approaches of the early 1990s, which held rave to be an 'implosion of meaning', recent anthropological and sociological approaches recognise that the various manifestations of this youth cultural phenomenon possess meaning, purpose and significance for participants. Contemporary scholarship thus conveys the presence of religiosity and spirituality within contemporary popular cultural formations. In conclusion, I suggest that this and continuing scholarship can offer useful counterpoint to at least one recent account (of clubbing) that overlooks the significance of EDMC through a restricted and prejudiced apprehension of 'religion'.